principles of the interior or hidden life

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PRINCIPLES OF THE INTERIOR OR HIDDEN LIFEBy Thomas Cogswell Upham

Designed Particularly For The Consideration Of ThoseWho Are Seeking Assurance Of Faith And Perfect Love

Abridged By Olive A. Winchester

Printed in U.S.A.1946

Beacon Hill Press2923 Troost Ave., Kansas City, Mo.

Printed Book No Copyright

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Digitized by David HattonHoliness Data MinistryDigital Edition 06/25/98With Permission

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CONTENTS

Introduction

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PART I -- THE INWARD LIFE IN CONNECTION WITH FAITH AND LOVE

01 -- Some Marks Or Traits Of The Hidden Life02 -- Special Signs And Manifestations Compared With Faith03 -- On The Distinction Between Love And Joy04 -- On The Distinction Between Natural And Spiritual Joy


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05 -- On The Nature And Relations Of Emotional Experience

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PART II -- THE LIFE OF FAITH AND LOVE

06 -- Remarks On Unrestrained And Inordinate Desires07 -- On The Proper Regulation Of The Appetites08 -- On The Nature And Regulation Of The Propensive Principles09 -- Remarks On Interior Trials And Desolations10 -- On The True Idea Of Spiritual Liberty

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PART III -- ON INWARD DIVINE GUIDANCE

11 -- Suggestions To Aid In Securing The Guidance Of The Holy Spirit12 -- Distinction Between Impulses And A Sanctified Judgment13 -- Evidences Of Being Guided By The Holy Spirit14 -- On The State Of Inward Recollection15 -- On The Inward Utterance, Or The Voice Of God In The Soul16 -- On The Principle Of Inward Quietude Or Stillness

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INTRODUCTION

In connection with the rise of the modern holiness revival one of the outstanding characterswas Dr. T. C. Upham. Although not a minister, yet by means of his writings he taught the glorioustruth of entire sanctification.

Dr. Upham was professor of mental and moral philosophy in Bowdoin College, Maine. Hiswife having been led into the fullness of the blessing by a Methodist sister, who had attended theholiness meeting held every Tuesday by Mrs. Palmer in her own home, requested that her husband

be allowed the privilege of visiting the service. So it was arranged that this meeting hitherto for ladies only was opened to men. Subsequent to the first visit, Dr. Upham had a long talk with Mrs.Palmer. After plying her with many questions, his doctrinal difficulties were settled and hereceived the experience.

The first periodical ever to be published in the interests of the second work of grace wasThe Guide to Holiness. To this periodical Dr. Upham was a regular contributor. Among hisearliest articles was a series entitled "Principles of the Interior Life." These articles were later incorporated in a book which we have had the privilege of abridging.

In discussing psychological phases, Dr. Upham naturally used the terminology and theconcepts of his own day. We find the departmental psychology rather than the functional.


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Nevertheless, it is not difficult to translate from one system of psychology to the other and from theterms of his day to those of our own.

This book is unique in all holiness literature and has its special message. We trust that itwill be made a blessing to many.

Olive M. Winchester Pasadena, CaliforniaAugust 16, 1945

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PART I -- THE INWARD LIFE IN CONNECTION WITH FAITH AND LOVE

01 -- SOME MARKS OR TRAITS OF THE HIDDEN LIFE

There is a modification or form of religious experience which may conveniently, and probably with a considerable degree of propriety, be denominated the Interior or Hidden Life.When a person first becomes distinctly conscious of his sinfulness, and, in connection with thisexperience, exercises faith in Christ as a Saviour from sin, there is no doubt, however feeble theseearly exercises may be, that he has truly entered upon a new life. But this new life, although it is inits element different from that of the world, is only in its beginning. It embraces, undoubtedly, thetrue principle of a restored and renovated existence, which in due time will expand itself intoheights and depths of knowledge and of feeling; but it is now only in a state of incipiency,maintaining, and oftentimes but feebly maintaining, a war with the anterior or natural life, and

being nothing more at present than the early rays and dawnings of the brighter day that is coming.

It is not so with what may be conveniently denominated the Hidden Life -- a form of expression which we employ to indicate a degree of Christian experience greatly in advance of that which so often lingers darkly and doubtfully at the threshold of the Christian's career. As theHidden Life, as we now employ the expression, indicates a greatly-advanced state of religiousfeeling, resulting in a sacred and intimate union with the Infinite Mind, we may perhaps regard thePsalmist, who had a large share of this interior experience, as making an indistinct allusion to itwhen he says, "Thou art my hiding place, and my shield." And again, "He that dwelleth in thesecret place of the Almighty." The apostle Paul also may be regarded as making some allusion tothis more advanced and matured condition of the religious life, when, in the Epistle to theGalatians, he says, "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth inme." And again, addressing the Colossians, "Set your affections on things above, not on things onthe earth; for ye are dead, and your life is hid with Christ in God."

The term Hidden Life, which is appropriately and peculiarly the life of all those who,advancing beyond the first elements of Christianity, may properly be said to be sanctified in ChristJesus, indicates a vitality or living principle, which differs in various particulars from every other form of life.


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In the first place, the life of those who dwell in the secret place of the Most High may becalled a Hidden Life, because the animating principle, the vital or operative element, is not somuch in itself as in another. It is a life grafted into another life. It is the life of the soul incorporatedinto the life of Christ; and in such a way, that, while it has a distinct vitality, it has so, very much inthe sense in which the branch of a tree may be said to have a distinct vitality from the root. It buds,

blossoms, and bears fruit in the strong basis of an eternal stock. "I am the vine," says the Saviour,"ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing." This is a great mystery, but it is also a great truth. The Christianwhose "life is hid with Christ in God" can never doubt that his spiritual existence and growthoriginate in, and are sustained in, that divine source alone.

In the second place, the life which we are considering may properly be called a HiddenLife, because its moving principles, its interior and powerful springs of action, are not known tothe world. This is what might naturally be expected from what has already been said in respect tothe relation existing between a truly devoted Christian and his Saviour; inasmuch as he is takenfrom himself, and is grafted into another, and has now become a "new man in Christ Jesus." The

natural man can appreciate the natural man. The man of the world can appreciate the man of theworld. And it must be admitted that he can appreciate, to a considerable extent, numbers of persons who profess to be Christians, and who are probably to be regarded as such in the ordinarysense of the term, because the natural life still remains in them in part. There is such a mixture of worldly and religious motives in the ordinary forms of the religious state, such an impregnation of what is gracious with what is natural, that the men of the world can undoubtedly form anapproximated, if not a positive, estimate of the principles which regulate the conduct of its

possessors. But of the springs of movement in the purified or Hidden Life, except by dark anduncertain conjecture, they know comparatively nothing. Little can the men who, under the teachingsof nature, have been trained up to the reception and love of the doctrine which inculcates "an eyefor an eye and a tooth for a tooth" appreciate the evangelical precept which requires us, when weare assaulted, "to turn the other cheek." Still feebler and more imperfect is the idea which theyform of that ennobling Christian philosophy which inculcates the love of holiness for holiness'sake. They are entirely at a loss, and, on any principles with which they are at present acquainted,they ever must be at a loss in their estimate of that intimacy and sacredness of friendship whichexists between God and the sanctified mind. Rightly is it said in the Scriptures, "But the naturalman receiveth not the things of the Spirit of God: for they are foolishness unto him-neither can heknow them, because they are spiritually discerned."

Again, the Hidden Life has a claim to the descriptive epithet which we have proposed toapply to it, because, in its results upon individual minds, it is directly the reverse of the life of theworld. The natural life seeks notoriety. Desirous of human applause, it aims to clothe itself in

purple and fine linen. It covets a position in the market place and at the corners of the streets. Itloves to be called rabbi. But the life of God in the soul, occupied with a divine companionship,avoids all unnecessary familiarities with men. It pursues a lowly and retired course. It obeys the

precept of the Saviour, "When thou prayest, .... enter into thy closet, and .... pray to thy Father ....which seeth in secret." It neither desires to see nor to be seen openly, except when and where dutycalls it. It is willing to be little, to be unhonored, and to be cast out from among men. It has no eyefor worldly pomp, no ear for worldly applause. It is formed on the model of the Saviour, who wasa man unknown. He came into the world, the highest personage on the highest errand; and yet so


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humble in origin, so simple in appearance, so gentle in heart and manners, that the world could notcomprehend Him; and He was ever a sealed book, except to those who had the key of the inner lifeto open it with.

In close connection with what has been said, we may remark further that the Hidden Life of

religion is not identical with the place and with the formalities and observances of religion, nor isit necessarily dependent upon them. If it were so, it would no longer be hidden, but would be asmuch exposed to notice as that which is most expansive and attractive in the outward temple and inthe external formality. It is true that places of worship and the various outward formalities of worship may be its handmaids, and oftentimes very important ones, but they are not its essence. Ithas no essence but its own spiritual nature, and no true locality but the soul, which it sanctifies. Itmay be found, therefore, among all classes of men, and consequently in all places, occupyingequally the purple of the king and the rags of a beggar; prostrating itself at the altar of thecathedral, or offering its prayer in the humble conventicle in the wilderness; like the wind that

bloweth where it listeth, and "ye know not whence it cometh or whither it goeth." And therefore, being what the Saviour has denominated it, "The Kingdom of God within you," and essentially

independent of outward circumstances, it possesses a perpetual vitality.These are general views and remarks, which will, perhaps, be better understood in the

result. We do not think it necessary to dwell upon them longer at present. In conclusion, we wouldsay, however, that the true Hidden Life has its principles -- principles of origin and principles of

perpetuity. The popular Christianity, that which exists in great numbers of the professed followersof Christ, has sometimes seemed, to those who have looked into its nature, to be a sort of chaosentirely irregular and confused, "without form, and void." The measurement, and almost the onlymeasurement, of its vitality is excitation, temporary emotion. It is driven downward and upward,

backward, forward, and transversely by the blind impulse of emotional power; so that if we seek ithere, supposing it has a fixed principle of movement which will help to designate where it is, it isgone somewhere else; and if we seek it somewhere else, it has already altered its position. Thetrue Hidden Life, refusing to be characterized by the fatal mark of inconstancy, has cast anchor inGod; and its principles are the strong cable which holds it there. This is one thing which, if weestimate the subject correctly, the Church of God is called upon to learn more fully; viz., that thetrue life of God in the soul has its principles -- principles founded in wisdom, principles fixed andinflexible.

God never made a stone, an herb, a blade of grass, or any natural thing, however insignificant, nor does he sustain it for a moment, without a principle of action. It is impossible for God to operate accidentally. Whatever He does, He does by principle. And if this is true in naturalthings, it is equally so in spiritual things. God did not make, and does not sustain, the soul byaccident. Nor does he raise it from its fallen condition, rekindle within it a renovated life, and bear it onward to present and eternal victory by a fortuitous aid, an accidental fatality. The new life inthe soul, therefore, has its laws of beginning and progress, as well as every other form of life.

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02 -- SPECIAL SIGNS AND MANIFESTATIONS COMPARED WITH FAITH


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There is often noted among the followers of Christ a tendency to seek for signs, tokens, andmanifestations as the basis, in part at least, of their full reconciliation with God, and of a holy life.We are aware that this tendency arises, in some cases, from ignorance; but there can be no doubtthat it has its origin chiefly in that dreadful malady of our nature, the sin of unbelief. Butconsidered in any point of view, and as originating in any cause whatever, we cannot regard it as

otherwise than wrong in principle, and as exceedingly injurious in its consequences. In reading,not long since, the Memoirs of the pious and devoted Lady Maxwell, our attention was directed toa consecration of herself to God, at an early period of her life, conceived in terms, which, as itseems to us, a more matured judgment and a more advanced experience of God's faithfulness, suchas she had in the later periods of her life, would not have entirely approved. The portion of thisinteresting act of consecration, to which reference is here particularly made, is as follows: "If Thou, Lord, wilt manifest Thy dear Son to me, clear up my evidence of my interest in Him, shedabroad His love at all times in my heart, and let me feel Him ever drawing me to himself with thecords of love, and in times of trial make His strength perfect in my weakness, and not desert me induty nor in temptation; if Thou, Lord, wilt do these great things for me, then, in Thy strength, I givemyself unto Thee, soul, body, and spirit in the bonds of an everlasting covenant never to be

forgotten." It seems to be a fair inference, from these expressions, that this pious lady had anearnest desire, at the period of making this consecration, to devote herself entirely to God; but thatshe had not faith enough, or perhaps we might properly say, she was afraid to commit herself without reserve into the hands of her heavenly Father; which is the true idea of consecration, andwithout which no act of consecration can be of any value. In other words, she had not faith enoughto make this important surrender or renunciation of self (a renunciation which is so indispensableto a full realization of the inward life) without some inward sign, some specific feeling; something,

probably not very definitely represented even to her own conceptions, which should assure her,antecedently to the full surrender on her part, of the divine acceptance.

The signs, tokens, or manifestations, which both those who are seeking religion in the firstinstance, and those who are aiming at its highest attainments, not unfrequently ask for, either inexpress words or by the hidden language of the secret tendency of the mind, are various; but mostof them may probably be brought together under three heads or classes. The first class are thosewhich are external; sometimes an object of vision addressed to the outward hearing; or someremarkable combination of circumstances in relation to our persons or families; or something

peculiar and striking in God's providences; or perhaps the suggestion of passages of Scripture of acertain character; or the personal appearance of the Saviour, revealed either in His earthly or Hiscelestial body, and made present to the outward vision. The manifestation which was made to Paulin his journey to Damascus, when he saw a bright light shining from heaven and heard a voice, and

perhaps also that of Stephen, when he saw the heavens opened and beheld the Saviour at the righthand of God, were of this class. The second class are those which are external, but still areessentially of a perceptive or intellectual nature; that is to say, are not necessarily attended with aneffect upon the heart. A person, for instance, may inwardly and intellectually have a revealed

perception of heaven, of angels ascending and descending, of bright and rejoicing companies of thesaints, or of any thing else which is a matter of knowledge and revelation, whether it has relationto the world of happiness or the world of woe. Such manifestations are not seen outwardly or bythe outward sense; but when they are really from God, are made known by a divine communicationoperating in the intellectual part. And this is done so distinctly as entirely to control belief; thoughit is not necessarily attended with holy emotion. We have an instance of this in the apostle Paul,


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when, without knowing whether he was in the body or out of the body, he was caught up, as itwere, into the third heaven, and beheld things unutterable.

The third class are peculiarities in emotive and affective experience; in other words, theexistence of specific emotions and affections of a peculiar kind; such as the experience of sorrow

in a very intense degree, or a peculiar strength and fulness of joy, or a deep and silent awe, or anindefinable melting of the heart in rapturous ecstasies. And not unfrequently we characterize theemotion or affection, which we seek for as the sign or testimony of our good estate, by its likenessto the alleged experience of some of our religious acquaintances. In other words, we desire a formof experience like theirs; not only resembling it in its nature, but resembling it in its modificationsor peculiarities. It is the peculiarity, the specific character of the thing which, in these cases, morethan the thing itself independently of the peculiarity, seems to constitute the sign.

But whatever the specific thing may be, there can be no doubt as to the general fact, viz.,that a special experience of some kind, either inward or outward, either in the perceptions or thefeelings, is often desired and sought after, and is sometimes made an absolute condition, both by

those who are seeking religion in the first instance, and by those who are seeking the additionalgrace of sanctification, before they are willing to trust themselves in the hands of God to be whollyand unreservedly His. In order to exercise faith in God, they must have something to build upon

besides God himself -- a striking proof of the deep distrust and unbelief of the human heart, andhow blind man is when left to himself, and how surely he would rush to his own destruction.

1. In view of what has been said in this chapter, we remark, in the first place, that Goddoes not design that men in the present life should live by means of specific signs, testimonies, or manifestations, but by simple faith alone. The great design of the gospel, in its practical and finalresult on man, seems to be to restore and firmly establish the lost principle of faith, as the true andonly available basis of the religious life. And there seems to be a necessity that it should be so.From the nature of the case, there never can be any true reconciliation and harmony between Godand His creatures until they can so far have confidence in Him as to receive His declarations, andto draw their life, as it were, from the words which have proceeded out of His mouth. In any other way of living, whatever may be the nature of their inward or outward experiences, they live atvariance with the order and the plans of God; out of the line of His precepts; and of course, in thesame degree, out of the range of His blessings. And hence it is that we find the remarkableexpressions of the Saviour to the doubting disciples, "Because thou hast seen me, thou hast

believed. Blessed are they that have not seen, and yet have believed."

And we desire here, as a matter of some importance, to lay down a practical test or rule onthis subject. It is this: Whenever we desire a specific experience, whether inward or outward,whether of the intellect or the affections, antecedently to the exercise of faith, we are necessarily,in so doing, seeking a sign, or testimony, or something, whatever we may choose to call it,additional to the mere declaration and word of God. There is obviously a lingering distrust in themind, which jostles us out of the line of God's order; which is not satisfied with His way of

bringing the world into reconciliation with himself; and under the influence of which we arelooking round for some new and additional witness for our faith to rest upon. In other words,although we may not be fully conscious of it, we desire a sign. In the language of the experiencedMr. Fletcher, of Madely, "we want to see our own faith"; a state of mind which, as it requires sight


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to see our faith with, in other words, a basis of faith additional to that which God has alreadygiven, is necessarily inconsistent with and destructive of faith. This simple test will aid very muchin revealing to us the true state of our hearts. We repeat, therefore, that we may in general knowwhether the experience which we are seeking is, or is not, of the nature of a testimony or signrequired of God as the condition of our faith and obedience, by the mark which has been

mentioned; viz., when we seek for it, whatever it is, antecedent to that exercise of faith which iswilling to leave what we desire, and everything which has relation to us, submissively in the handsof God.

2. We remark, again, that the life of specific signs, testimonies, and manifestations is notonly evil by being a deviation from the way of faith, but is evil also by keeping alive andcherishing the selfish principle instead of destroying it. He who seeks to live in this manner,instead of living by simple faith, and who thus shows a secret preference for specific experiences,modeled after his own imagination of things, to that pearl of great price, which is found in leavingall things with God, necessarily seeks to have things in his own way. The way of faith is the wayof self-renunciation; the humbling and despised way of our personal nothingness. The way of signs,

testimonies, and manifestations is the way of one's own will; and therefore naturally tends to keepalive and nourish the destructive principle of selfishness. The lives of those who attempt to live inthis way, with some variations in particular cases, may be regarded as an evidence of the generalcorrectness of these remarks. They seem like children brought up in an unwisely indulgent manner;not unfrequently full of themselves, when they are gratified in the possessions of their particular object, and full of discouragement, peevishness, and even of hostility which are the natural resultsof the workings of self, when they are disappointed.

3. We observe, in the third place, that another evil of that system of the religious life whichis based upon signs and upon preconceived and prescribed manifestations and experiences, is, thatit exposes persons to alternations and reverses of feeling, which are injurious to the subjects of them, and are prejudicial to the cause of religion in the eyes of the world. Remarkablemanifestations and experiences (and those who have entered into this system are not generallysatisfied with any thing short of what is remarkable) are usually, and, from our present physicaland mental constitution, perhaps we may say, are necessarily of short continuance. While themanifestations or specific experiences, whatever they may be, continue, the mind is in a state of wondering and generally joyous excitement. But when the termination of these seasons comes,which is commonly proximate in proportion to their wonderful nature, then succeeds the period of mental depression, of darkness that can almost be felt, of horrible temptations; Satan saying to thesoul continually, "Where now is thy God?" And how can it well be otherwise, when those whotake this erroneous course pray and wrestle, oftentimes perhaps without being fully aware of it, for sight rather than for faith, and for revelations which gratify the natural curiosity, rather than for righteousness which purifies the heart?

4. We observe, again, that it is impossible, as it seems to us, for God to bring a soul to thehighest results of religion, and truly to sanctify it, so long as it continues in this disposition of seeking a sign, and attempts to live spiritually by means of signs; or that in any other way proposesto regulate God, and to prescribe conditions to Infinite Love. One expression, and a verysatisfactory one, of sanctification, is, union with the divine will; in other words, having no will butGod's: "He that is joined to the Lord is one spirit." And it is this union of spirit with spirit, of will


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with will, which God especially requires. And just so far as there is a divergence of the humanwill from the divine, just in that degree it is very evident there is, and must be, a avant of holiness.

Now, God's will (and in the infinitude of His perfections it cannot be otherwise) is, that eveshould trust Him, both His character and His declarations; that, in respect to His various dealingswith us -- dealings which of course indicate His designs and purposes -- we should lie submissive

and passive in His hands; and that the language of our hearts should be, at all times, "Even so,Father, for so it seemeth good in Thy sight." But he who seeks a sign, an inward or outwardtestimony, a specific and preconceived manifestation of any kind as the basis of the inward life,either in its beginning or its advancement; in other words, who says to the Lord, "Do this thing, or that thing" (whatever it may be), "and then I will give Thee my heart, and believe in Thee,"obviously fails to exercise the required trust in God. And consequently, being wanting in the truespirit of harmony and union with God, he cannot rightly be regarded, while remaining in this state,as a person to whom the character of sanctification or holiness either is, or can be, properlyascribed.

5. We remark, finally, that a life of faith, in distinction from a life of manifestations, is not

necessarily, as some seem to suppose, exclusive of feeling. The difficulty which exists in theminds of those who entertain the idea that a life of faith is a life without feeling, arises from thatlimited view of things which considers faith in its own nature, exclusive of its relations andresults. And it may be well to say here, that a thing is never properly understood, and cannot be

properly understood and known, unless it is understood and known in its relations and results, aswell as in itself. And on this ground, therefore, we assert, the relations and results of faith aresuch, that it is a great mistake to say that a life of faith is a life without feeling.

In our inquiries into the nature of the religious life, we wish, if possible, to ascertain thefoundation principle, the cornerstone. And we cannot have any hesitation in saying, both from theScriptures and from the nature and reason of the thing, that this principle is, and must be, faith.Undoubtedly, there may be feeling of some kind without faith, but there cannot be truly acceptablereligious feeling without it. Faith must precede. I think we may lay it down as a fixed andunalterable principle, that any feeling, however strong it may be, which exists antecedent to faith,or which exists irrespective of faith, can never be relied on as of a truly religious and savingvalue. But if the true doctrine is that faith should go first, it is nevertheless true that feeling willcome after. In all cases where there is faith (we mean religious faith, viz., in God, in Christ, and inall divine declarations), feeling in its various forms, and, what is very important, the right kind of feeling, will naturally and necessarily flow out. It will be such feeling as God approves; it will besuch feeling as filled the bosom of the Saviour while here on earth; always appropriate to theoccasion; sometimes gentle and sometimes strong; sometimes characterized by joy and sometimes

by sorrow, always bearing the marks of purity and benevolence; but always, when the exercise of faith exists in the highest degree, distinguished by the beautiful trait of calmness and peace.

We might pursue this important subject further, but we leave it with a single observation,accompanied by a reference to an experienced and able writer. We desire it to be understood, asconsistent with what has been said, that such specific signs, revelations, and manifestations, andalso such peculiarities of the more inward and emotional or effective experience as have beenreferred to in the present chapter, are good in their place. And if it be inquired what their place is,the proper answer seems to be, when they are sent of God, unsought by the creature. It is the


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prerogative of God to glorify himself in His own way. It is alike the privilege and the duty of mento leave themselves submissively in His hands. If God, in the wisdom of His unsearchable

providence, sees fit, for special purposes and on special occasions, to make remarkablerevelations of eternal things as He did on a few occasions to Stephen and Paul and John, or in anyother ways to impart some marked peculiarities to our experience, we are to receive them in a

becoming temper of mind. And to such occasions the humble Christian, who is deeply impressedwith his own ignorance and dependence, and desires nothing but that he may be holy, willcheerfully leave them.

"If God indulge you," says Mr. Fletcher, of Madely, "with ecstasies and extraordinaryrevelations, be thankful for them, but be not exalted above measure by them. Take care, lestenthusiastic delusions mix themselves with them; and remember that your Christian perfection doesnot so much consist in building a tabernacle upon Mount Tabor to rest and enjoy rare sights there,as in resolutely taking up the cross, and following Christ to the palace of a proud Caiaphas, to the

judgment-hall of an unjust Pilate, and to the top of an ignominious Calvary. Ye never read in your Bible, 'Let that glory be upon you which was also upon Stephen, when he looked up steadfastly

into heaven, and said, "Behold, I see the heavens opened, and the Son of man standing on the righthand of God." ' But ye have frequently read there, 'Let this mind be in you which was also in ChristJesus: who .... made himself of no reputation, and took upon him the form of a servant, and ....

being found in fashion as a man, humbled himself, and became obedient unto death, even the deathof the cross.'"

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03 -- ON THE DISTINCTION BETWEEN LOVE AND JOY

Perfect Love, it would seem, is to be regarded, on the principles of the gospel, asessentially the same thing, or rather as precisely the same thing, as Sanctification or Holiness. Butit is proper to say here, that some degree of observation and inquiry has given occasion to theremark, that some persons, who are truly seeking the sanctifying power of assured faith and

perfected love, and who suppose that they are seeking it in the right way, have neverthelesscommitted the dangerous error of confounding joy and love; and are in fact, without being fullyaware of it, seeking after a state of highly joyful and rapturous excitement instead of true love. It isto some mistake of this kind that the pious Lady Maxwell probably has reference, when she says,"The Lord has taught me that it is by faith, and not by joy, I must live." It seems to me, therefore,important, in order to understand the true foundation of the Christian life, to draw the distinction

between joy and love. This is the object of the present chapter.

1. In endeavoring to point out the distinction between joy and love, which, it must beadmitted, cannot be satisfactorily done without careful consideration, we proceed to remark, in thefirst place, that the distinction is very properly made, in philosophical writers, between emotionsand desires; and that joy is to be regarded as an emotion rather than a desire. Regarded as anemotive state of the mind, joy, like the emotions generally, naturally terminates in itself; that is tosay, a person may be the subject of highly-raised joyful emotions, and at the same time may remaininactive. He may be wholly occupied with the ecstatic movement of his own feelings, and bedestitute of thought, feeling, and action for others. But the leading characteristic of love -- that in


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particular which distinguishes it from mere joy -- is the element of desire. It is the nature of love,as it is the nature of everything else of which desire is the prominent element, not to stop or terminate in itself, but to lead to something else. And furthermore love, like other benevolentaffections, is not only active in relation to others, but is active for the good of others. We havehere, therefore, an important ground of distinction. If Christians were filled with joyful feelings

merely, they might, being destitute of other principles of action, remain slothful at their ownfiresides, and see the world perish in their sins. But love, on the contrary, is sweetly and powerfully impulsive; and constrains us, especially if it be strong, to do good in every possibleway to our fellow men. And hence the expression of the apostle, "The love of Christ constrainethus."

2. In the second place, joy may be founded on selfish considerations. But love, certainlythat which God recognizes and requires -- that disinterested or pure love of which we havealready given some account -- is always benevolent. It is sometimes the case, in consequence of awrong position of our minds, that we may even rejoice in the evil or suffering of others. We may

be very well pleased, very happy, when we see them perplexed, misrepresented, and injured. But

it does not appear how we can at such times be said to move them. Joy, therefore, may go wherelove will not follow. Joy may have a field of action which love has not. Accordingly, we canconceive of the devils rejoicing. They may rejoice, and undoubtedly do rejoice, in the misery of each other. It is their nature. Evil is their good. But we cannot conceive how they can love.

3. We remark, in the third place, that in love there is always something elevating,ennobling, and purifying to the soul. It is the great source and fountain of generous and exaltedactions. It is the secret and powerful spring of religious magnanimity, of holy heroism. But thetendency of joy is, in itself considered, and independently of other principles, to create in the minda species of spiritual sensuality. It leads the soul (at least such is its tendency, unless accompanied

by other principles) to sit quietly and inactively in the easy chair of its own gratification. It thinkstoo much of itself, to have the power of thinking much of others. Its tendency, therefore, in itself considered, and independently of other principles of action, is to turn the mind off from the highestgood. It may even have the effect (and it is believed that the experience of some Christians on this

point will confirm the statement) to remove the mind, in some degree, from God himself and fromChrist and from the Holy Ghost, upon whom it ought always to rest. And this, certainly, is a resultwhich is greatly to be deplored.

4. It will be recollected, in the fourth place, that a leading characteristic of love, as alreadyhas been remarked, is desire; a state of mind which may very properly be distinguished from anemotion. Accordingly, we can never love an object, without desiring the good of that object. In theexercise of love, we carefully notice those occasions on which we may have it in our power to

promote the good or happiness of the beloved object, and are faithful to improve them. When our love is decided and strong, we are oftentimes much more solicitous to secure the welfare andhappiness of the beloved person than our own. The state of mind, as already intimated, is notquiescent, but impulsive: it impels to action; and not to selfish, but benevolent action. Observe thelove of a parent to a child. Perhaps the child may be deformed in body or mind, or both. There may

be nothing especially attractive either in its person, conduct, or prospects; and yet the heart of the parents constantly goes out toward the child in acts of kindness. It is in accordance with theseviews, that we find mention in Scripture of those who received the word of God with joy, and yet


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soon withered away. And why? Because, with all their joy, they had not the abiding root of love.They were the subjects of a temporary pleasurable excitement, but had never experienced a newdirection and bent of the heart. True love, clinging to the object of the affections, is permanent; joyis often evanescent.

5. We remark, further, as a natural consequence of what has been said, that the love of God,as it exists in the minds of those who are His devoted followers, always inquires after His will. Itdoes not ask for ease, pleasure, reward; nor, on the other hand, does it ask for trial, suffering, andcontempt; it merely asks for the Father's will. Its language is that of the Saviour, when He says,"Lo, I come to do thy will, O God!" And as, in common life, we think much of a person that is

beloved, and desire his favor and approbation, so, in regard to God, if we truly love Him, He will be very much in our thoughts, and His approbation and favor will be to us of great price. If He isthe highest object of our love, we shall desire no higher happiness than that of constant communionwith Him, and of being always united to Him by oneness of will. Thus we may be said to be inHim, and He in us; and that eternal rest of the soul, which constitutes the true heaven, will becommenced here.

In view of what has been said, one or two remarks may be made. And the first is, if we aretruly sanctified to the Lord -- in other words, if we love God with all our hearts -- our course asChristians will be a consistent and stable one, our rule of action will be the will of God; our

principle of action will be the love of God. And as the will of God is fixed, and is made known tous in various ways, especially in His holy Word, we shall endeavor to fulfill it at all times humblyand faithfully, without regard to those temporary and changing feelings which too often perplex thereligious life.

It may be remarked, further, in conclusion, that in the state of mind which has been spokenof, we shall not fail of any consolation which is needful for us. It belongs to the very nature of desire, that, when the desire is gratified, we are more or less happy. Accordingly, in exercisinglove to God, the leading element of which is desire, and in doing and suffering His holy will, inaccordance with such desire, we cannot be otherwise than happy in a considerable degree. If weseek joy or happiness as an ultimate object, we cannot fail, on religious principles, to miss it. If,under the promptings of love, we seek merely to do and suffer the will of God, we shall certainly,except in those cases where God, by a special act of sovereignty, withdraws consolation in order to try our faith, possess all that consolation which will be needful. And in the case which has just

been mentioned, if our faith, still trusting in the beloved object, sustains the terrible shock of apparent desertion (as when our Saviour exclaimed, "My God, my God, why hast thou forsakenme!"), we shall soon find abundant consolation returning.

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04 -- ON THE DISTINCTION BETWEEN NATURAL AND SPIRITUAL JOY

We have endeavored, in the preceding chapter, to point out the distinction between loveand joy; a distinction not very obvious at first sight, but which really exists, and is important to bemade. But it is proper to add here, that the views of the chapter may be somewhat aided, and

perhaps modified in their practical application, in connection with a distinction, which yet remains


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to be made, and which may very properly be made, between natural joy and spiritual joy. It is truethat gracious or spiritual joy is not to be confounded with love, any more than natural joy is. In

both cases, the distinction between love and joy is a real and permanent one. But then thereremains the additional view, which will help to throw further light upon the subject before us, thatgracious or holy joy differs, in some of its aspects, from natural joy.

1. We proceed then to remark, in the first place, that natural joy and spiritual joy aredifferent in their origin. Natural joy, which is sometimes denominated "the joy of the world,"arises from natural causes: from physical or worldly good; from health, property, worldlyinfluence, the indulgences of sense; from such causes, in a word, as we might suppose to exist, andto produce joy within us, if we had no perception of a God and no knowledge of religion. Spiritualor gracious joy, which is spiritual or gracious in its origin, arises from the knowledge of spiritualobjects, from the discharge of spiritual or religious duties, and from the inspiring agency of theHoly Ghost. And hence it is sometimes denominated the "joy of the Holy Ghost."

2. Again, natural joy, arising from natural principles, and unchecked and unregulated by

gracious influences, has oftentimes a very powerful effect upon the physical system. And it is possible, and even probable, that this may sometimes be the case with true spiritual or gracious joy; especially when the emotion is strong and immediately successive to a painfully depressedand suffering state of mind. And it is not unreasonable to suppose that, in some cases, when

powerful physical results are found to exist, there may be a union or combination of natural andgracious emotion. But it is nevertheless true, that the natural tendency of spiritual joy, in itself considered, and independently of any peculiar circumstances, is, in a remarkable degree, and muchmore so than that of mere natural joy, to produce a tranquilizing effect upon the mind, and throughthe mind upon the physical system, and to promote soundness and regularity of action.

3. We observe, in the third place, that there is a tendency in natural joy, especially when itis strong, to perplex the action of the perceptive and discriminating or judging powers. This is trueof the natural emotions generally, when they are in an excited state. Any considerable agitation inthat portion of our sensitive nature, which is termed the emotions, is commonly understood to beunfavorable to correct perception and judgment. A man, for instance, who is agitated withemotions of displeasure, of jealousy, or of fear will find it difficult, while remaining in such stateof agitation, to go through successfully with an intricate train of mathematical or other reasoning.And the result will be the same if he is considerably agitated with emotions of natural pleasure or

joy. But true spiritual joy, when undisturbed by unfavorable influences from the physical system,and unmixed with natural joy, leaves the mind tranquil, and the perceptive and discriminatingfaculties clear and effective in the highest degree. And these views seem to be confirmed by aconsideration of the state of holy beings. All holy beings, there can be no doubt, experience true

joy of heart; but in our reflections on their mental character and operations, it is certain that wenever conceive of them as having their minds clouded and their perceptive powers blunted byexcessive emotion. The natural feelings, which are regulated with difficulty, continually run intoexcess; but this is never the case with those truly religious or gracious feelings which are reallyinspired by the Holy Ghost. And therefore, when it is said of the disciples on a certain occasion(Luke 24: 41), that they "believed not for joy," it is probable that they experienced an excitementand confusion of mind, resulting from a mixture of natural joy with emotions of a holy kind.


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4. It remains to be remarked, further, that natural joy is often attended with certainincidental evils, which are not likely to exist in connection with gracious or holy joy; such as anundue hilarity of spirit, a sort of unreflecting and too youthful levity and flightiness of thought andmanner, unsuitable to our age or our situation in life; what George Fox, in speaking of someChristians in his day, expressively describes as "Being up in the airy mind." On the other hand,

holy joy, when it is free from any mixture and perversion of natural joy, is deliberately and deeplyserious. When natural joy is superadded, or is superinduced upon a truly spiritual or graciousexperience, and gives a character to our actions, it is possible that there may be sometimes results

bordering upon those airy and flighty manifestations which have been mentioned; but whenever thisis the case, it is certain that these results do not flow from any state of mind which is truly the work of the Holy Spirit. Religious or sanctified joy, always bearing the stamp of deliberation andwisdom, always in keeping with that seriousness which naturally flows out of the truths and theresponsibilities of religion, is entirely suited to the objects and occasions on which it arises so asto leave in the mind both the appearance and the fact of perfect tranquility -- such as there is inGod himself, who may be said to be always happy, always joyful, and yet to be always serious andunalterably tranquil. This joy seems to me to be often expressed in the Seriptures by the word

peace; and is probably the precise state of mind, the delightful legacy of all true Christians, whichthe Saviour had in view when He said to His disciples, "Peace I leave with you; my peace I giveunto you. ' Such a joy may be strong: in the language of Scripture, it may be "unspeakable and fullof glory: " but it is always calm and peaceful; and in this respect is entirely different from thatexcited and unprofitable intoxication of spirit, which is sometimes found to be experienced, andwhich so possesses and agitates the mind that the will of God, and our duty, cannot be clearly

perceived.

5. Finally, holy joy, being founded in the perception of the character, attributes, and will of God is not necessarily liable to changes. He who rejoices in God today, having a correct view of His character and will, will never find good reason to do otherwise than rejoice in that character and will, in all coming time; and simply because God, in His character and His will, is always thesame. In all afflictions and trials, of whatever nature, there will still remain the basis of a sereneand pure joy in the depths of the heart. But natural joy, being founded upon natural objects, whichare frail, uncertain, and full of imperfection, necessarily partakes of the uncertainty and imperfectnature of its causes. And hence it is said, in the portion of Scripture already referred to, "They onthe rock are they, which, when they hear, receive the word with joy [that is, with natural joy, as weare probably to understand it]; and these have no root, which for a while believe, and in time of temptation fall away." So that holy or spiritual joy may be compared to the sun, which alwaysshines with its pure and beautiful light, even when wrapped in clouds; but natural joy is like ameteor, gleaming for a moment, and then extinguished; rekindled again after a time, but destinedsoon and suddenly to sink in still greater darkness.

In connection with the marks which thus separate natural from spiritual joy, we observe, inconclusion, that spiritual joy, being a truly Christian grace, is exceedingly valuable and desirable;and truly blessed is he who possesses that state of mind which is properly called "joy in the HolyGhost." It is true, it is a grace both subsequent in time and inferior in rank to love, which ought to

be sought first as the reigning and controlling principle of the soul. But it is, nevertheless, in itsappropriate time and place, one of the precious gifts and graces of God.


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05 -- ON THE NATURE AND RELATIONS OF EMOTIONAL EXPERIENCE

Some of the remarks and positions in the last two chapters seem to prepare the way for a

few general observations, which are of considerable practical importance, on what may be termedthe emotional form of religious experience.

The doctrine, which we propose to advance on this somewhat difficult subject, may beregarded as implying the admission of two things: first, that the mind, in some important and truesense, is departmental; that it exists in the three departments of the Intellect, the Sensibilities, andthe Will; and that the emotional or emotive states constitute a distinct and important subordinatedivision in these departments: and second, that the operations of the Holy Spirit on the human mindare various; that they may embrace the whole of these departments, reaching and controlling thewhole mind; or that, under certain circumstances, they may stop either at the intellectualdepartment or at the emotive division of the sensitive department, producing certain important

results, but leaving others without being realized.1. We proceed then to remark, in the first place, that it is the office of the Holy Spirit to

operate, on the appropriate occasion of such operation, upon the human intellect; and especially byguiding it in the perception of the truth. The mode of the Spirit's operation upon the intellectual

part, as it is upon other parts of the mind, is in many respects mysterious; but the ordinary result of His influences is the communication of truth; that is to say, the soul, when it is thus operated upon,knows spiritually what it did not know before. And it may properly be added, that the knowledgewhich is thus communicated will vary, both in kind and degree, in accordance with the nature of the subject or facts to be illustrated, and with the special circumstances, whatever they may be,which render a divine communication necessary. But it is not ordinarily to be expected that theoperation, of which we are now speaking, will stop with the intellect. By an original law of our mental nature, the perception of truth, which is the result of an intellectual act, is ordinarilyfollowed by an effect upon that portion of the mind which is usually designated as the emotional or emotive susceptibility; a part of the mind which, as it is subsequent in the time of its action, issometimes figuratively described "as being back of the intellect." The effect upon the emotivesusceptibility, resulting from an operation on the intellect, will be different at different times andunder different circumstances; varying in nature and degree, according to the nature and degree of the truth which is presented, and also, in part, in accordance with its own previous situation at thetime of its being affected. The truth, for instance, that Jesus Christ came to save sinners, will beattended with very pleasant emotions in one who feels himself to be a sinner and to stand in needof a Saviour; but will not likely be attended with any such effect in one with whom this is not thecase. We can suppose, therefore, notwithstanding the general law which has just now beenspecified, an operation of the Holy Spirit upon the intellect, which is attended with no beneficial,with no sanctifying and saving effect upon the heart. Indeed, there are some cases, where the truthwhich is impressed by a divine operation upon the intellect is met and rejected, in the sensibilities,with feelings of opposition and contempt. But an experience of this nature, which meets with noacceptance beyond the intellect, although it may have its origin intellectually in the operation of theSpirit of God, is not regarded as religious experience; and therefore it is not necessary to dwelllonger upon it here.


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2. But let us look at the subject a little further. It is well known, that there are instancesquite different from those which have just been referred to. We will suppose, therefore, the case of a person who is the subject of a divine operation. Under the influence of this inward operation, heexperiences, to a considerable extent, new views of his own situation, of his need of a Saviour,

and of the restoration of his soul to God in spiritual union. The operation which has beenexperienced, so far, is purely intellectual. Of the necessity and value of such intellectualinfluences, there can be no doubt; but I believe it is generally conceded that, in themselves alone,they do not, and cannot, constitute religion. But in addition to this, we will suppose that an effect,and perhaps a very decided effect, has been experienced in the emotive part, which in its action issubsequent to that of the intellect. The person has very pleasant emotions. The perception of newtruth, as we should naturally expect, gives him happiness; and the perception of its relation to hissalvation gives him still more happiness. He is very happy. He begins to speak a new language.His mouth is filled with praise. And others praise the Lord on his account.

But has such a person religion, as his friends are very desirous to believe, and are very apt

to declare? He has an experience, undoubtedly. We are willing to admit that he has a valuableexperience -- an experience which is naturally preparatory to religion, and is closely connectedwith it, and looks very much like it. But if the experience stops here, in such a manner as toconstitute a merely emotional experience, and without reaching and affecting a still more inwardand important part of the mind, as seems sometimes to be the case, we cannot with good reasonsregard it as a truly religious experience; meaning by the terms an experience which meets theexpectations and the demands of God, and which is saving. It is valuable; it is encouraging; it isclosely connected with religion; but it is not the thing itself. We may perhaps designate it as a

preparative or incident to religion without being religion; and although we may thank the Lord for what it is, especially in its hopeful relations, it is still true that the essential and indispensableelement of the inward life is not there.

3. There are mental susceptibilities, which, on account of their being subsequent in the timeof their action, may be described as lying back of the emotive part of the mind, as truly as theemotions can be said to lie back of the intellectual part. In making this remark, we have especialreference to the desires in their various modifications -- particularly those modifications which aredenominated the affections -- and to the will. Any religion, or rather pretense of religion, which isnot powerful enough to penetrate into this region of the mind, and to bring the affections and willinto subjection to God, is in vain. It is an important fact, and as melancholy as it is true, that a

person may be spiritually enlightened and have new views on the subject of religion, and that hemay also have very raised and joyful emotions, and yet may be a slave to his natural desires. Hehas not experienced what everyone must experience who would enter into communion with theDivine Mind, viz., the death of nature. He loves the things of the world more than the things of God. Many, very many, are the instances which can verify this remark. As the result of their intellectual illumination, the persons to whom these statements will apply are undoubtedly inadvance of what they were previously, and are able to talk fluently on the subject of religion. And,in consequence of some premature application of the Saviour's merits to their own case, they canspeak of pleasures and of hopes which they never before experienced. But only urge upon them thenecessity of self-crucifixion; only touch the idols which they cherish in their inner heart; and theydiscover at once the dominion which the world has over them still. God has not become the life of


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the soul. At a proposition so necessary to the life of God and so repugnant to the life of nature, thespirit of untamed and almost unmitigated evil, which reposed so closely and secretly in their

bosoms, will start into existence with features of opposition and malignity altogether at variancewith the peace and purity of a holy heart.

a) In connection with this subject, one or two remarks may properly be made. And one is,that we may probably discover in these principles the reason why it is, that, in times of especialreligious attention, so many persons, who appeared to be much engaged in religion for a season,subsequently lose their interest, and become, both in practice and feeling, assimilated to the world.Such persons are undoubtedly the subjects of an inward experience; and this experience, incommon parlance, is frequently called a religious experience; but it is obviously defective in theessential particular of not having a root. "But he that received the word into stony places, the sameis he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself."

Notwithstanding their increased ability and readiness to converse on the subject of religion, andthe exhibitions which they make of emotion, sometimes of high emotion, they do not understandwhat it is to place themselves a living sacrifice upon the divine altar. They do not appreciate, and

still less do they realize in their own hearts and lives, the "all of God and nothing of the creature." b) Another remark is this: we would not have it inferred, from what has been said, that we

regard what we denominate emotional experience as being without value. It is true, that suchexperience is valueless when it stops in itself, and becomes nothing more than mere emotionalexperience. But though valueless in itself, it is not valueless in its relations; and especially it is notso, when it is followed by those results to which we naturally expect it to lead. And hence we may

properly say, in estimating the experiences which the mind is likely to pass through in seasons of religious attention, that it is a matter of some encouragement when light is communicated to theintellect, though in a small degree. It is matter of encouragement also, and still more, when we seethese intellectual impressions followed by a consentient and gratified movement in the emotions.But the danger is in encouraging those who are the subjects of them, in believing that they arereligious, when they are merely the subjects of that which, in a favorable aspect of it, can beregarded only as preparatory to religion. This danger, which is imminent, and in many cases has

proved destructive, ought to be carefully guarded against; especially by those who, as ministers of the gospel, and as professed religious teachers, are supposed to have a better acquaintance thanothers with the facts and principles of religious experience.

c) In concluding the remarks of this chapter, we take the liberty to urge upon all who wishto live the true inward life, the importance of not resting satisfied with mere intellectual light,however valuable it may be; of not resting satisfied with joyful, or any other emotions, which stopand terminate in themselves; and of acting invariably upon the principle, that nothing ought tosatisfy God, but the subjection of every natural desire, and the substitution of desires, affections,and purposes which terminate in God, and God alone. Move onward, therefore, with a firmnesswhich no obstacle shall shake, to the entire revolution and renewal of the inward nature; theincreased illumination of the conscience, that great light of the mind, the sanctification of thedesires, which embrace the whole propensive and "affectional" nature; and the subjection of thewill, which is naturally so proud and rebellious, to the will of God.

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PART II -- THE LIFE OF FAITH AND LOVE

06 -- REMARKS ON UNRESTRAINED AND INORDINATE DESIRES

If it is our purpose to devote ourselves to the Lord without reserve, it is important that weshould look seriously and closely into the nature and degree of our desires. It is true, desires are anessential part of our nature. As natural principles, such as the desire of life, the desire of food, thedesire of knowledge, the desire of society, they have their place, their laws, their uses. But thedifficulty is, that in the natural man, and also in the partially sanctified man, they are not adequatelysuperintended and controlled by the principle of divine love. They multiply themselves beyond duelimits; they are often self-interested, inordinate, and evil; so much so as sometimes to bring thewhole man into subjection. Desires thus inordinate and selfish, which are characterized, amongother things, by the fatal traits of inward agitation and restlessness, cannot be too much guardedagainst.

1. In support of the remark which has just been made, we proceed to observe, in the first place, that unrestrained desires always imply guilt. The man whose desires are unrestrained, is aman that chooses to have his own way; lives his own life; operates upon his own stock; and, in aword, claims to be a god in his own right. It is obvious that, under a divine government, there can

be no virtue without subordination. The moment, therefore, that the desire, which is inherent in anycreature, gets the ascendancy, and violates the law of obedience to the Supreme Ruler, that momenthe is no longer the same being; but has undergone a Change, as fatal as it is sudden, from truth tofalsehood, and from honor to guilt. How important is it, then, that the natural desires should bechecked and subdued; and that they should be subdued to that point where they shall be practicallylost in the one preeminent and gracious desire of knowing and doing the will of God!

2. We should guard against irregular desires, not only because they imply guilt, but becausethey tend to render one miserable. The laws of the mind are such that irregular and inordinatedesires can never be fully and permanently gratified. If they meet with a present gratification, theyalways lay the foundation for their own re- existence in the shape of subsequent and still stronger desires, which will fail to be gratified. A mind which is under the dominion of such urgent butungratified desires can never be at rest -- can never be happy. It is inwardly goaded onward,without the possibility of consolation and peace.

And it is in this manner that Satan, impelled by desires which aim at supreme dominion,without the possibility of ever being satisfied, is consumed inwardly and forever by a flame thatcan never be extinguished. This, it is true, is not the only source of his misery; but it is a principalone. Desires, therefore, conform, in this respect, to the universal law, viz., that guilt always bringsmisery. Have we not, then, sufficient reason for saying that all irregular and inordinate desiresshould be especially guarded against?

3. We remark, again, that all irregular and unsanctified desires stand directly in the way of the operations of the Spirit of God upon the soul; the obstacle they present being in proportion tothe strength of the desire. God, in the person of the Holy Ghost, would immediately set up Hisdominion in all hearts, were it not for the obstacle presented by desires. God loves His creatures;


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and He wants nothing of us but that we should remove the obstacles which shut Him out of our hearts. It is self-evident that desires and purposes of our own, in distinction from God's desiresand purposes -- inasmuch as they are not in the position of obedience, and are not in the line of God's inward movements -- are incompatible with His dominion in the soul.

If, therefore, we would be without guilt and misery, if we would enjoy renovation andliberty of spirit, and would have God enthroned in our hearts as our king and sovereign, we mustCease from desires; that is to say, we must cease from natural or unsanctified desires. We mustdesire nothing, on the one hand, out of the will of God; and must refuse nothing, on the other, thathappens to us in conformity to His will. And it is thus, and thus only, that God Can become to us anindwelling and paramount principle of life and action -- our All in All.

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07 -- ON THE PROPER REGULATION OF THE APPETITES

In connection with the views which have been presented in the preceding chapter, it is to be remembered that the leading appetites and propensities, in their specific forms, are but so manymodifications of desire; and if it is acknowledged to be important that the desires should be

properly regulated, it is equally important that the specific appetites and propensities into whichdesire, under the appropriate circumstances, modifies itself, should be subjected to a similar regulation. And the same general remark will apply to the affections also, as well as to theappetites and the propensive principles; inasmuch as the affections are known to be characterized

by desire, as an essential and leading element, and are susceptible of an inordinate action.

1. In the few observations which we propose to make on the subject of the appetites, at the present time, our first remark is this: The appetites are good in their appropriate place; but whenthey are not properly regulated, by being restricted to their appropriate occasions and objects, theyare the source of great evil. I believe it is generally admitted that the undue indulgence of theappetites -- the "lower passions," as they are sometimes denominated -- is the true source of inward impurity; a state of mind which, it is to be feared, most persons know by melancholyexperience better than it can be illustrated by any description. Men speak of them, whenever theyoperate out of their appropriate sphere and degree, as low, degrading, and polluting; and comparethose, who thus indulge in them, with the swine that wallow in the mire.

There is also something in one's consciousness which supports this view. When theappetites are entirely subdued, and kept in their place, the subject of them -- at least so far as theappetites are concerned -- feels that he is pure in heart. But when it is otherwise, there is a sense,not only of guilt, but of degradation; there is a consciousness of what may be termed,metaphorically, a stain or blot upon the mind. The soul feels itself, in the experience of its ownstate, to be very different from what it is at other times. The holy soul may be likened to a mirror into which God may look and behold the features of His own character reflected. But when ityields itself to the undue influence of the appetites, the mirror becomes stained and darkened, andGod is no longer seen in it.


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2. In accordance with these views, a person may become impure -- as, in point of fact,many do become impure -- by the inordinate indulgence of the appetite for food and drink. TheSaviour ate and drank without prejudice to His holiness, because He did so in fulfillment of thelaws of nature. The truly devoted followers of the Saviour will endeavor to imitate His example inthis respect. "I felt no disposition," says the pious Brainerd, "to eat and drink for the sake of the

pleasure of it, but only to support my nature, and to fit me for divine service."

Happy would it be, if such views and practices more generally prevailed. But it is a painful truth that multitudes of persons, and some even of those who claim to be the Saviour'sfollowers, pollute themselves by taking food, not for the sake of the food, and in the fulfilment of the intentions of nature, but for the sake of the pleasure which it gives -- making the pleasure theultimate, and oftentimes the sole object. In other words, they eat and drink for their lust's sake.They do not eat and drink because it is necessary to support nature -- an important object, which,when properly kept in view, has a tendency to limit the quality and quantity of the articles taken --

but in order that they may gratify their selfish propensities. Such are the persons that are properlydenominated impure; and they feel themselves to be so. The superabundance of the flesh, nourished

by meats and drinks stimulating in their nature, and inordinate in quantity, seems to spread a coat of its dark and unseemly accretion over the mind itself. The amount of impurity which results fromthis source is immense, and will abundantly account for the lamentations of many persons over their spiritual leanness.

3. One of the principles, coming under the denomination of the appetites, is that whichresults from the relation of the sexes. A serious mind -- certainly one that is disposed to recognizethe benevolent hand of God in all His works -- will not be inclined to speak in terms of disparagement of this appetite, which, in an important sense, is the foundation of the family state.But sin, which has spread its poison everywhere, has converted that which was designed for good,and nothing but good, into a source of evil. Every desire, founded upon the relation of the sexes,which is not in accordance with the providence and the will of God, leaves a stain upon the mind's

purity, and is at war with holiness. But it is necessary merely to allude to the dangers from thissource. The holy mind, which appreciates the importance of watchfulness in every direction, willnot be inattentive to the perplexities and hazards which exist here. A single emotion, at variancewith entire purity of heart, is inconsistent, so long as it exists, with communion with God, and withHis favor.

4. We leave this subject with one or two observations more. In connection with what has been remarked, we are naturally led to urge upon all persons, who wish to live a life of trueholiness, the greater importance of living than is generally supposed. If Christians, instead of indulging and pampering the appetite for meats and drinks, would be satisfied with simplenourishment, and with that small quantity which is adequate to all the purposes of nature, whatabundant blessings would infallibly result both to body and mind! Many dark hours, which are nowthe subject of sad complaints, on the part of professed Christians, would be exchanged for brightones. God would then reveal His face of affectionate love, which it is impossible for Him to do tothose who enslave themselves in this manner. And in relation to any other principles, which

properly come under the head of the appetites -- beneficial and important as they undoubtedly arein their place -- if they could be restrained to the purposes and the limits which their Author has


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assigned, it would certainly make a vast difference in the relative amount of sin and holiness, of suffering and happiness, in the world.

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08 -- ON THE NATURE AND REGULATION OF THE PROPENSIVE PRINCIPLES

There is another class of principles, which may be considered, for a number of reasons, ascoming under the general head of desires; but which are obviously different, in some respects,from that modification of desire which bears the name of the appetites. These principles, which, inorder to distinguish them from the appetites, are denominated the Propensities or PropensivePrinciples, seem to be less dependent for their existence and exercise upon the condition of the

physical system than the appetites are. Removed, in some degree, from the outward senses, whichare the basis of the action of the appetites, they obviously sustain a closer affinity to the higher andmore important principles of our nature; and accordingly, in the general estimation which isattached to the different parts of our mental constitution, they are regarded as holding a higher rank.

Some of the principles which come under this general head (for it is not necessary to go into a particular examination of them) are the principles of self-preservation or the desire for continuedexistence, curiosity or the desire for knowledge, sociality or the desire for society, self-love or thedesire for happiness, the desire for esteem, and some others.

Religion can never be regarded as having taken up its abode in the heart, and as having become a permanent and paramount element of our inward being, without reaching these principles, and without checking their inordinate tendencies and bringing them back to the originalmeasurement of a subordinate and holy action. It is certainly not too much to say, that we areaccountable to God, strictly and fully accountable, for the exercise of the social feelings, for theexercise of the principle of curiosity or the desire for knowledge, and of other propensive

principles, as well as for the indulgence of the appetites, or the exercise of any other inward act or tendency of which we are susceptible. And accordingly, it cannot properly be said, in the fullsense of the terms, that we live in Christ or that "Christ liveth in us" while any of these principlesretain an unsanctified influence. They do not require to be destroyed; but it is obvious that theymust be made holy.

It will be perceived that these views are not entirely accordant with the sentiments whichhave sometimes been entertained by individuals and even by large bodies of Christians. Many

pious persons, at different periods in the history of the church, have maintained that the various propensities and affections should not merely be crucified in the true scriptural sense, viz., by being reduced from an irregular to a subordinate and holy action, but should be exterminated. Inaccordance with this opinion, obviously erroneous as it is, many persons of both sexes, some of them distinguished for their learning and their rank in life, have avoided, by a permanent principleof action, everything that could please the appetites or gratify the demands of our social nature.Influenced by mistaken notions of what Christianity really requires, they have literally made their abode in the dens and caves of the earth; and may be said, with too much foundation in fact, to haverejected the society of man for the companionship of wild beasts.


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There is some reason to think that many of the class of persons, to whom we have referencein these remarks, placed more reliance on works than on faith. This was a great error, though acandid consideration of their lives will probably justify us in regarding it as an unintentional one.The mighty efficacy of faith, in its relation to the renovation of the human mind, seems not to have

been well understood by them. And being left destitute, in a considerable degree, of the aids and

consolations which so abundantly flow from that source, they pressed the principle of consecration, which independently of faith becomes the imperfect and unsatisfactory principle of mere works, to its extreme limits. They deprived themselves of the necessary sleep; wore garmentsthat inflicted constant suffering; mingled ashes with their bread; and submitted to other acts andobservances of a penitential nature, either to render themselves, in their present characters, moreacceptable to God, or to propitiate the divine mercy for the commission of past sins.

With feelings of entire sympathy with the sincerity which has characterized the conduct of many humble and suffering recluses, we still feel bound to say that we do not understand theScriptures as requiring the crucifixion of the appetites and propensities to be carried to this extentThe Scriptures require us to become Christians; but they do not require us to cease to be men. They

require us to put off the "old man," which is untrue, a perversion of good, and a "liar from the beginning"; but they do not, and could not, require us to put off the "new man," which is the same,if not physically and intellectually, yet in all the attributes of the heart, with the primitive or holyman, the man as he existed in Adam before his fall, and as he became re-existent in the stainlessSaviour. But Christ, who is set before us as our example, ate and drank without sin; he recognizedand discharged the duty of social intercourse without sin; and he performed the various other duties, which are appropriate to human nature, in equal freedom from anything that is wrong andunholy. And we may make a single remark here which may tend to relieve the minds of some inrelation to this subject, viz., that it is a more difficult thing, and requires more reflection and morereligious principle, to regulate the appetites and propensities than it does to destroy them. Andwhile the work of a holy regulation is to be regarded as a more difficult work than that of destruction, we may add, that it is undoubtedly more acceptable to God, although it is probablyless calculated to attract notice and to secure celebrity. God expects us to do what He requires usto do; and to attempt to do more, or do otherwise, than He requires, can result only from a mistaken

judgment or from perverse intentions.

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09 -- REMARKS ON INTERIOR TRIALS AND DESOLATIONS

It is perhaps a common opinion, that those who are greatly advanced in religion, and haveexperienced what may properly be regarded as the grace of present sanctification, are not verymuch tried and afflicted. They are supposed to possess not only an inheritance of constant peace,

but of much joy.

That a truly sanctified person is never in darkness, in one sense of the term, viz.,condemnatory darkness -- in other words, that he never loses the grace of a confiding trust in Godand of solid internal peace, which his Saviour has given to him as his inheritance -- is undoubtedlytrue. If there ever be an exception -- as, for instance, when the mental powers are depressed anddarkened by the pressure of some physical disease -- yet such exceptions are probably few in


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number, are explainable on principles peculiar to themselves, and are not to be regarded asessentially affecting the general doctrine.

But although those who are wholly devoted to God may be said always to have a solid and permanent peace, it is not true that they are exempt from heavy afflictions, both external and

internal. On the contrary, there is some reason to believe, that those who love most will suffer most; that those who are the strongest in the Lord will have the heaviest burden to bear. "In theworld," says the Saviour, "ye shall have tribulation." "For unto you it is given, in the behalf of Christ," says the apostle, in his Epistle to the Philippians, "not only to believe on him, but also tosuffer for his sake." It is important to understand this, to know that it is our lot and our privilege to

be partakers of Christ's sufferings, so that those who enter into the way of holy living -- which is just what it is described to be, viz., a narrow way -- may not be discouraged and overcome in theseason of heavy trial. Satan will say to them, at such times, "Where now is your God?" And it isexceedingly desirable that they should know how to answer him.

1. It is reasonable to suppose that a holy soul, one that has experienced the richness of

sanctifying grace, will oftentimes be much afflicted in consequence of not finding in others a spiritcorresponding to its own. In the present state of the world, when practical holiness is but partiallyunderstood and still less realized, such a soul, although the social principle remains strong in it, isnecessarily solitary to a considerable degree. How can it enter with spirit and eagerness intoworldly conversation? How can it participate, with any degree of relish, in vain, worldlyamusements and pleasures ? Such souls are sometimes borne down with the desire of imparting toothers the spiritual tidings which God has inwardly communicated to them. But they find few, and

perhaps none, that are ready and willing to hear them. And thus they sit alone in secret places, andshed in silence the solitary tear.

2. They are afflicted in view of the condition of the church. With all disposition to begrateful for what amount of piety there is, and also to make all due allowance for the deficienciesthat exist, they perceive, and cannot help perceiving, that the church is, to a considerable extent, in

bondage. They see very distinctly that she lives far below her duties and privileges -- those dutiesand privileges to which her God calls her. It is their sympathy with the Divine Mind, as w en astheir sorrow for the church, which affects them. How can they possibly be without grief, in view of the insulted honor and the disregarded beneficence of the God whom they love? And if this were

possible -- as it certainly cannot be -- how is it possible for them to refrain from weeping when thechurch for whom their bleeding Saviour has purchased garments of light voluntarily walks insordid and defiled habiliments?

3. They have feelings of deep compassion and sorrow for sinners, which others have not.We would not assert that these feelings are always stronger than those of other persons; but theyappear to be more deeply rooted in the mind, more thoroughly based upon principle, and more

permanent and unchangeable. In view of the situation of sinners, they may even be said to havecontinual heaviness; not a heaviness which is periodical, which goes and comes with a change of circumstances, but is, at least in a modified sense of the term, continual. There is this peculiarity,however, that their sorrow, however deep it may be, is always calm. While they think much of sinners, they think more of God. And they know that God will be glorified, though sinners aredestroyed. This consideration imparts a tranquility of mind, which may sometimes be supposed to


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originate in absence of feeling. This calm, deep-rooted sorrow, in view of the danger of sinnersand of the dishonor which they put upon God, although, in accordance with the laws of the humanmind, it has its alternations with other feelings, and is subject to occasional variations, may yet besaid, with a high degree of truth, to be always with them. It is in this respect peculiarly that theymay be said to sympathize with the blessed Saviour in bearing the burden of the cross; since there

can be no doubt that it was on account of others, far more than His own, that He was afflicted inthe world, was "a man of sorrows and acquainted with grief."

4. But this is not all. God sometimes sees fit to impose upon these, His beloved children,internal as well as external crosses. There seems to be almost a necessity for this. The life whichthey now live, they live by faith in the Son of God. The Christian life is truly and emphatically alife of faith. A life of faith is necessarily the opposite of a life of direct vision. And how can the

principle of faith operate, much more how can it acquire strength, unless God shall at timeswithdraw himself from the direct vision and leave the soul to its own obscurity? If a man, wishingto test the spirit of obedience in his son, commands the son to follow him in a certain direction,does he not render his own test unavailable, by taking him by the hand and dragging him along?

And so our heavenly Father, if He wishes to test and strengthen our faith, must He not sometimestake us out of the region of openness and clearness of sight, and place us in the midst of entanglements, uncertainties, and shadows? What we need, what we must have, what is absolutelyindispensable to our interior salvation, is faith; faith which gives the victory; faith strong,unwavering, adamantine. It was by want of faith that we fell; it is by want of faith that we are keptin continual bondage; and it is only by the restoration of faith that we can sunder the chains thatshackle us, and walk forth in spiritual freedom. But faith can never arise to that degree of invigoration, which our necessities so imperiously demand, while we are permitted to walk continually in the field of open vision and under the sunlight of present manifestations. Hence thereseems to be a necessity, that He who has made us, and who loves us with an infinity of love,should, nevertheless, sometimes wrap himself in the majesty of uncertain darkness, in order thatwe may learn the great lesson of following God without seeing Him, and of appreciating Hisuttered word, His simple declaration, at the same value with His manifested realities and acts.

It is here, then, that we find the secret reason, that God sees fit to leave to interior desolations and sorrows those who are truly His sanctified people. Hence it is that He not onlyshows us the vanities of the world and the desolations of the church, the present and prospectivewretchedness of impenitent sinners -- a burden, without anything else to enhance it, which is heavyto be borne -- but He also withdraws at times the light of present manifestations; He withholds thecomfort of inward sensible joys; He leaves the understanding, and even at times the affections, in a

painful state of comparative inertness and aridity; He permits Satan, in addition to these fearfulevils, to assail us with his fiery darts, injecting into the intellect a multitude of unholy thoughts, and

besieging us continually with sharp and varied temptations. But there still remains the blessed privilege of believing. We can still say, "Our expectation is from the Lord." We still have the privilege of declaring, even in the deep dejection and brokenness of our hearts, "Though he slayme, yet will I trust in him."

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10 -- ON THE TRUE IDEA OF SPIRITUAL LIBERTY


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It has probably come within the observation of many persons, that t

principles of the interior or hidden life

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